Keluaran 14:1-9

The Victory at the Red Sea

14:1 ¹ The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp ²  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ³  14:3 Pharaoh will think ⁴  regarding the Israelites, ‘They are wandering around confused ⁵  in the land – the desert has closed in on them.’ ⁶  14:4 I will harden ⁷  Pharaoh’s heart, and he will chase after them. I will gain honor ⁸  because of Pharaoh and because of all his army, and the Egyptians will know ⁹  that I am the Lord.” So this is what they did. ¹⁰ 

14:5 When it was reported ¹¹  to the king of Egypt that the people had fled, ¹²  the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, ¹³  “What in the world have we done? ¹⁴  For we have released the people of Israel ¹⁵  from serving us!” 14:6 Then he prepared ¹⁶  his chariots and took his army ¹⁷  with him. 14:7 He took six hundred select ¹⁸  chariots, and all the rest of the chariots of Egypt, ¹⁹  and officers ²⁰  on all of them.

14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. ²¹  14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon.

[14:1]  ¹ sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[14:2]  ² tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ³ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[14:3]  ⁴ tn Heb “and Pharaoh will say.”

[14:3]  ⁵ sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

[14:3]  ⁶ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

[14:4]  ⁷ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ⁸ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ⁹ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ¹⁰ tn Heb “and they did so.”

[14:5]  ¹¹ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

[14:5]  ¹² tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

[14:5]  ¹³ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

[14:5]  ¹⁴ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

[14:5]  ¹⁵ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

[14:6]  ¹⁶ tn Heb “bound.”

[14:6]  ¹⁷ tn Heb “his people.”

[14:7]  ¹⁸ tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

[14:7]  ¹⁹ tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

[14:7]  ²⁰ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

[14:8]  ²¹ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.